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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15494	A loyal subiects looking-glasse, or A good subiects direction necessary and requisite for euery good Christian, liuing within any ciuill regiment or politique state, to view, behold, and examine himselfe in, that he may the better frame the course of his life, according to the true grounds of the duties of an honest and obedient subiect to his king, and to arme himselfe against all future syren songs, and alluring intisements of subtill, disloyall, dissembling, and vnnaturall conspirators, traitors, and rebels. Collected for the most part out of both olde and later writers, whose names are in the next page set downe. Wherevnto are brieflie added sixe speciall causes of vndutifull subiects disloyaltie. By William Willymat.	Willymat, William, d. 1615.	1604 (1604)	STC 25761; ESTC S120179	57,436	78

to empaire the large and great scope of the Roman Empire Ambition What hath drawen some men to such desperate minds so farre to abandon both God and all goodnesse as to geue ouer themselues to Necromancie and to contract and enter into couenants with the deuill that they might come to soueraigne power and authority Ambition What caused Henry the fift the Emperour by force to depriue his father from the Empire and to keepe him in prison till he died there Ambition Maufroy the prince of Tarentum what moued him to strangle his owne father Frederick the emperour and to poyson Conradus his owne brother what forced Antonius sonne to the Emperour Seuerus to stabbe his brother Geta with a Dagger What caused Solyman king of the Turkes to strangle his owne sonne Sultan Mustapha What moueth many to put innocents to death that stand in states expectant of kingdomes that themselues may take surer footing as they thinke to growe vp and continue in royall places What is and hath beene the cause of these and many other such satanicall and most impious and horrible actions Ambition Ambition I say Ambition And what should I further weary my selfe and weary the reader spend my time paper and Inke to repeate the examples effects fruites and sequels of this vile monster Ambition Let me therfore conclude this second cause of subiects vndutifulnesse with my before noted request namely that all loyall true meaning subiects in time beware that they do not in any wise yeeld vnto this pestiferous humour of Ambition then the which there cannot lightly be a greater enemie to all duties of good subiects CHAP. III. Concerning Enuie the third cause of vndutifulnesse of subiects THe third cause whereby Sathan vndermineth and maineth the good and reuerent conceipt of the Soueraigne in the heart of the subiect is Enuie Whence Enuie first springeth the roote whereof is fetched out of the deuills owne garden for from him came and sprong forth the originall and beginning thereof who in the beginning so enuied the welfare and prosperous estate of man that he sought not only to seperate him from that pleasaunt abode in Eden the pleasauntest place on the earth but also to alienate him from Gods sauour and by that meanes to expell him from all happinesse and to plunge both him and all his ofspring into eternall miserie Through this enuie it is that one man grieueth at an other mans well doinge and prosperity The fruit● of Enuie whosoeuer is once attached herewith straight-waye he murmureth and grudgeth he chafeth fretteth and fumeth that any man should be aduaunced to any honour dignity office or high authoritye besides himselfe inuenting imagining and deuising which way and how to disgrace hurte disquiet crosse and remooue him that so is preferred The enuious man lāguisheth pineth to see his neighbour promoted and prosper as saith the Poet Horace Inuidus alterius rebus macrescit opimis The man that enuie doth possesse doth pine and fall away At others wealth and good successe encreasing euery day Such a waster and consumer is this enuie that for the correspondencie thereof with these things auncient writers both Latine and Greeke haue compared and lykened it to the Worme that consumeth old soft timber What things enuie is very aptly compared vnto Moaths that eate and wast wollen cloth Rust that corrupteth and cankereth away yron Vipers yong ones that eate out their dammes bellies before they be brought forth into the light These viperous generations of enuious creatures are likewise resembled to the swelling toad which as some report cannot abide the smell of Iarmaunder euen so will these swell and disdaine at vertuous and good gouernours placed by God in the midst of Gods garden Other cōparison● very well befiting the enuious man to expell and chase away such venomous toads They are moreouer likened vnto the blind Howlet which as it is sayd in the day time is very dimme and slowe of sight but in the night is most quick of eyesight Euen so whereas the vertues graces and good qualities of magistrates rulers and gouernours appeare and shew themselues manifestly to all the world in open light as it were at the no one day yet these enuious people see nothing nor will take any knowledge of any of those good gifts but if through the infirmi●y of the flesh any of them slippe and be tainted with any fault be it neuer so little this can they soone espie herein they haue Lyncaeus his eies then a little moate shal be made a great mountaine Ex humili tumulo magnum producunt olympum If they see any thing well done they grudge at it and find fault with it like Simon the Leper who blamed Marie Magdalein for doing of a good deed If they see that God accept of blesse and prosper any mans doings more then theirs streight way they maligne him and enuie him yea and maliciously seek his bloud like as Cain did his brother Habels If any man for the good seruice done for or in his countrie be applauded vnto and haue his due honour giuen him they seeke to disgrace him to hold back his due from him and to supplant him or keepe him vnder 1. Sam. 18.7 like king Saul who could n●● abide the speach nor remēbrance of little Dauids tē thousand If the kings highnes for some good seruice or for some good liking or for some other secret purpose better knowen vnto himselfe then to these men do honorably bestow any gift or preferment vpon any courtiers or other his good subiect noble or otherwise ô how these enuious murmurers will mutter grudg speake against that like vnto those whining malecontented labourers which could not abide any equall reward to be giuen vnto their fellow labourers like vnto that enuious Mat. 20. vnkind vnnaturall brother that was angrie with his father and would not come into the house although faire entreated Luk. 15. and that because he maligned and enuied that his father should giue his yonger brother a kind and a naturall fatherlike entertainment after his returne from going astrey Euen so this enuious broode and ill willie kind of men will chaunge the copy of their countenaunces murmure grudge giue out hard speaches euen against their supreme Soueraigne if he take to heart giue sauourable and gratious entertainment to any other then themselues or other of their owne crue and faction whom it shall please them to allow and thinke well of There is neither king nor keisar the highest magistrate nor the inferior subordinate magistrate who either by birth right succession or by their vertuous and good desert haue beene aduaunced and exalted to any manner of honor and dignity in the common-wealth but enuie possessing the virulent heart and bitter tongues of this insatuated crue they will not stick to breake out into slaunderous and malitious misreports and to barke at the beards of those to whom in al humble reuerent and

to set downe in this present treatise the true grounds of the most speciall duties which naturall subiectes are found to performe to higher powers whether they be supreame Maiestrates Magistrats and gouernours are of tvvo sorts as Emperors Kings and Princes Gods owne lieutenaunts vicegerents and deputies or whether they be their subordinate magistrates and inferior officers which also in their degrees and places are the ordinance of God for the good gouernment of men that vnder them they might lead a quiet and a peaceable life in all godlinesse and honestie The grounds of this present treatise or Loyall subiects looking-glasse for so not incongruently I haue entituled it in the beginning I purpose through Gods assistance to draw out of the words of Christ Iesus his owne mouth From vvhence the groūds of this present treatise are drawne which I haue thought not impertinent here to insert Giue vnto Caesar the things which are Caesars By the which word Caesar for so were the Romane Emperours called like as the Kings of Egypt were alwayes called Pharaos is not onely to be vnderstood the person of the Emperour Tiberius Caesar then raigning and ruling What is to be vnderstanded by the vvord Caesar The Anabaptists then neuer learned of Christ to disalovve Magistracy but also euery other Emperour King Prince and ciuill Magistrate temporall ruler worldly gouernour or officer whatsoeuer Moreouer by these words of our Sauiour Christ it is further to be vnderstanded and learned that he misliked not nor condemned but approoued allowed and confirmed all ciuill regiment politique state and order with all things that to it appertaine Now for the things which are Caesars that is for all duties which subiects doe owe and ought to performe to all their superiour gouernours and magistrates that is the matter which I haue here specially to deale with that is the marke which I haue chieflie to shoote at and those things by diligent reading searching and obseruing of learned authors both diuine and prophane I finde to be espedially fixe to wit 1. Sixe things especially due vnto Caesar Obedience 2. Feare 3. Honor. 4. Prayer 5. Tribute taxes subsidies c. 6. Not rashlie to take in hand or intermeddle with any part of Magistrates office without a lawfull calling Which said sixe duties of subiects due vnto their Caesar I haue comprehended in these verses following Sixe things by right are vnto Caesar due 1. Obedience first vnto his iust decrees 2. Next feare insixt in hearts of subiects true 3. The third is honour due from all degrees 4. The fourth for happie state of Prince to pray That God with peace may still his life prolong 5. And fifthy tribute willingly to paye Whereby his wealth may daily growe more strong 6. The sixe that none presume for glories sake Vuc●lde the parts of Magistrates to take CHAP. I. Concerning Obedience the first dutie of a loyall subiect ALL Emperours Kings Princes and other supreame Powers and Magistrats of what names or titles so euer according to the fashions and custome of all nations and languages that dwell in all the world are Gods Vizeroyes Vizegerents Lieutenants and Deputies here on earth and all subordinate and inferiour Maiestrates and Gouernours hauing their commission out of their principall commissions though but durante beneplacito at the will and pleasure of the higher power Wherefore magistrates vvere ordained yet for their time they are also ordained and appointed of God All such both supreme and inferiour ciuill magistrates are ministers armed both with lawes and sword to be nursers to Gods Church or people and Fathers to the common-wealth to guide gouerne and order the people within their seuerall circuites and charges whose hearts are in the Lords hands and the Lords sword in their hands to execute iustice and discipline as well in Ecclesiasticall as in all other causes for the benefit and good of the good and the punishment of the bad These are exalted and enthroned onely by the will and ordinance of God By whom the higher povvers are ordeined Prou. 8.15 VVis 6.23 So God himselfe protesteth saying By me Kings raigne and Princes decree iustice So doth the Wisemen tell and teach Giue eare yee that rule the multitudes and glorie in the multitude of the people for the rule is giuen you of the Lord and power by the most high Wisd 6.23 So the Prophet Daniel speaketh of God saying Dan. 2.25 He taketh away Kings and setteth v● Kings Yea more cleare is it then light it selfe that not onely good Emperours Kings and Princes are of God but also very tyrants and the worst Kings and Princes be they neuer so great an euill be they neuer so great a plague to their owne subiects or to their neighbour nations Good Kings are giuen of God in his great mercie Tytants bad Kings are also set vp and ordeined of God and wherefore and euill Kings in his wrath and iustice for the finnes of the people he giueth an euill king in his anger Hoseas ● 3.11 for the sinnes of the people he suffereth an hypocrite to raigne Iob. 34.30 Euill Princes are the instruments of Gods iustice and the executioners of his vengeance as their very titles declare for so was Ashur called the Rod of Gods wrath Esa 10.5 So was Nabuchodonozar King of Babel called Gods Seruant Ierem. 27.6 So did Attyla that most valiant Scythian Prince conquerour of diuerse countries kingdomes and nations call himselfe Flagellum Dei the Scourge of God So was Tamberlaine that cruell tyrant King of Parthia called Ira Dei and Terror orbis the wrath of God and the terrour of the world Vnto these and all such like were they good or bad among diuers other duties doth God himselfe appoint and commaund euery Christian subiect Obedience due vnto bad kings of what ranck or degree so euer to yeelde obedience This is one of those things which our Sauiour Christ spake of when he said Giue vnto Caesar the things which are Caesars Rom. 13.1 Thus saith his chosen vessell S. Paul Let euery soule be subiect to the higher powers for there is no power but of God and the powers that be ordeined of God Rom. Tit. 3.1 13. Also he writeth vnto Titus after this manner Put them in remembrance that they be subiect vnto Principalities and powers and that they be obedient c. Tit. 3.1 Saint Peter also taught by the same spirit saith Submit your selues vnto all maner ordinance of man for the Lords sake whether it be to the King as to the superiour or vnto Gouernours as vnto them that are sent of him for the punishment of euill doers and for the praise of them that doe well for it is the will of God that by well dooing yee may put to silence the ignorance of the foolish men 1. Pet. 2.13.14.15 Diuers and sundrie are the reasons and causes which should mooue and stirre vp Christian loyall subiects to this dutie of

and Princes to obserue and practise to ryote and excessiue abuse of the treasuties or rather the sweat of the brows and the very bloud of their people which not to spare is cruell and tyrannicall vnnaturalnesse let them no otherwise thinke but that those impositions taxes tributs and charges of money or prouision which they receiue from their subiects are especially to be supports shields and bucklers for publique necessity wherwith continually without intermission to burthen and weary out the poore comminalty especially without some great cause is tyranicall extorsion A lesson for subiects to note obserue Neither on the otherside let this doctrine concerning Princes be an occasion for common people and priuate men little acquainted with princes affaires rashly and stubornly to entermeddle with iudging of condemning or censuring of Princes expences although in their silly simple iudgment they exceed and offend in lauish excesse in many things and many times Ne sutor vltra crepidas In deed subiects must helpe and aide their ciuill Magistrates especially the higher powers whensoeuer occasion and necessitie shall so require yea though it were with the bestowing of their bodies liues and bloud much more with the tribute of some small portions of their goods The Saints did gather their goods in common to helpe the Magistrate Bullinger in his second Decade vpon the 5. and 6. commādemēts so oft as publique safegarde did so require The Isiaelites of all ages did alwaies fight for their Iudges for their Kings and other Magistrates and likewise did all other people vpon good aduise taken and on the other-side so did the Princes for the people such hath beene the force of the reciprock and mutuall loue and dutie such hath beene the zealous and godly naturalnesse in citties kingdomes common-wealths betweene Kings Princes Iudges and gouernours and their naturall and good louing subiects Taxes and tributes and other paiments of the like nature as learned writers and reuerend authors do teach ate due to Magistrats as the hire of their labours and as it were as before was noted out of Vlpian the sinewes of publique tranquilitie and common-wealth for who goeth to warfarre on his owne proper costs euery man liueth by that labour wherein he is occupied The Prince taketh paines in gouerning the common-weale and preseruing it in peace he neglecteth his owne priuate household businesse whereby he should liue and prouide for himselfe and his familie by looking and attending on his countrie affaires It were against reason therefore but that he should be maintained vpon the publique treasure and cost of his countrie It is most requisite also that kingdomes and common-wealths should be sufficiently prouided and furnished with money and substance to helpe in distresses as in warres especially in famine dearth and other such like common calamities besides mainteining of Ministers of lawes and iustice for the iust gouernment and deciding of controuersies amongst subiects as Iudges Sergeants and such like and at one word to be briefe there is such great wants of so many things in the well ordering of a common-wealth that vnlesse money be still at hand in a readinesse there can no kingdome nor common-weale stand long in any good order They therfore that murmure giudge and deny withdraw other to deny the paiments of tribute go the next way to worke to subuert ouerthrow the common-weale and to bring all to naught A question necessarie to be considered on and looked vnto in these our dayes But what shall we here say of such a kind of subiects as in the sight of the world in their corne cattle sheepe and other goods are deemed worth two or three hundred pounds yea that will not stick if he can here of a good purchase of land to giue two or three hundred pounds for a peece of land and as much to the marriage of his daughter and will crack that he hath an hundred pound to bestow on his enemie at lawe if he crosseth his mind and will not suffer him to haue his wil in euery thing that he desireth and yet so soone as the Kings commission commeth forth for subsidies and taxes this man forsooth stoopeth very lowe then and wil be worth no more at the valuation to the king then ten pound sore against his heart it is that he is tendtered so far besides this he must haue bearing money as they call it in some countries that is he must haue of his poore neighbours each one somwhat to helpe him to beare out this great charge and burthen of subsedies if they refuse he will crack them to make them subsedie men to put them into the subsedie booke with him and therefore they were better to beare him out then to be brought in themselues to a farre greater charges then he requites at their hands What shall we say to this kinde of men doth this man rightly Giue to Caesar that is Caesars Maister H. Latimer sometime Bishop of Worcester Let a godly learned Doctor of Diuinitie sometimes a zealous preaching Bishop in England afterwards a martyr so zealous of maintaining Gods truth that he most willingly and cheerefully gaue his body to be burned at a stake and his hearts bloud in miraculous manner euen to the quenching of the fire burning the lower parts of his body to be shed come forth and answer this sort of subiects and he will in plaine termes tell them that they are very theeues that thus they robbe their king of his due debt that he ought to haue and that they might with as good a conscience take another mans garments off his back as so vniustly take and with-hold from the king that which the Parliament the highest court in the land hath giuen to the King and that it is due debt and that vpon the perill of their soules they are bound to pay it And this man of God will further tell them that if the king should require an vniust request yet they are bound to pay it and not to resist nor rebell against the King and that the King shall be in perill of his soule for asking of an vniust request and God will in his due time reckon with him for it but in the meane while the subiect must obay the King and not take vpon him to iudge him God is the Kings Iudge and doubtlesse will greeuously punish him if he do any thing vnrighteously But the subiect must pray for his King and pay him his dutie and disobey him not And know this that whensoeuer there is any vniust exaction laide vpon him it is a plague and a punishment for his sinnes as are hunger dearth pestilence and such other punishments of God And vnto this sound doctrine in this case subscribeth also Doctor Martin Luther in these words D. Martin Luther vpon Math. 22.21 Whether Kings rulers magistrates and officers vse and exercise their rule and authoritie well or ill we must haue regarde

any thing seeme to be for the safety of the common-weale For the better vnderstanding of this duty subiects must learne and note that all the people in a common-wealth in any kingdome country or citie may be sorted into three seuerall kinds of people and there is none but they appertaine and belong to one of those three and those are first Emperours The people of euery kingdom countrie or city may be deuided into three sorte Kings and Princes within their seuerall empires kingdoms and iurisdictions secondly subordinate or subalternall magistrats who haue and hold their commissions and authorities from the first and thirdly priuate subiects which are to be ruled and gouerned by the first and second sorts of men hauing no publike charge nor office to attend vpon but only each of them his owne priuate busines according as his owne place function and calling requireth So then here you see the difference betweene the prince the magistrate and the priuate man Now this sixt duty which here is to be entreated of concerneth neither the first nor the second kind of men but only the third which is the priuare man or common subiect without any lawfull calling to any authority or office this last kinde of men may not intrude themselues without any lawfull calling into any manner of action or office that of right belongeth vnto the lawfull magistrate for that is not to Giue vnto Caesar that which is Caesars but rather to take and vsurpe that which is Caesars vnto his owneselfe Two things to be considered vnder this sixt dutie of subiects to Caesar Vnder this duty are conteyned especially two things whereof the first is that moderation which all priuate persons ought to obserue in publique affaires namely that they may not of their owne motion without any calling busie themselues in publike affaires nor intermeddle in the gouernment nor reformation of them nor take vpon them rashlie any part of the Magistrates office nor attempt any publike thing If they espie any fault in the common policie that needeth amendment they must not stirre at all therin nor take to themselues authority to redresse it or once vncalled to put to their helping hand hauing their hands in that respect as it were bound behinde them but they are to shew it to the superiour who onely hath his hands lose to dispose and order publique matters and if the superiour do then commaund them and giue them libertie and authoritie to deale therein they may put it in execution as being furnished with publike authoritie The second thing conteined in this sixt duty is the casting off or laying away all vindictiue resolutions The reuenge for iniuries to whom it belongeth properly all taking vp of reuenge for a mans owne proper iniurie is here forbidden for the reuenge for iniuries receiued or any wrong committed against any priuate person belongeth properly to God who saith Vengeance is mine I will repay to the Magistrates Gods deputies to whome God hath committed the sworde not for nought but to be Gods minister to take vengeance on them that do euill that offend by doing wrongs and iniuries to others in this case then when any priuate person takes vpon him to reuenge and requite an open iniurie done to himselfe he giueth not vnto Caesar that which is Caesars but by reuenging with his owne hand he forgetteth a loyall subiects dutie and committeth a manifest wrong against the King and his Magistrates by vsurping their office vnto whom only the sworde belongeth for reuenging of all iniuties committed against any of his people So that to conclude in few words this sixt dutie of a loyall subiect it is that priuate men may not attempt any publique Magistrates office without a lawfull commission or calling neither to reforme any thing amisse nor to doe any good in the common-weale nor yet to reuenge himselfe against his aduersarie for any receiued wrong for vengeance is to be committed only to God and to the higher powers to whom only it doth by right appertaine TO THE CHRISTIAN reading Subiect IT is not to be doubted nay there is nothing more sure good Christian subiect then that Sathan as he hath beene vsed to do euer of old so he will still hold on and busie himselfe to withdraw thee from the regarde of some or of euery of these my before handled loyall subiects duties and to trumpe in thy way by casting before thee many stumbling blocks and causes of vndutifulnesse thereby to cause thee to forget or else to neglect and omit these before noted sixe duties Of the which causes of vndutifulnesse by that our mortall and deadly foe very much and oftentimes suggested and vrged I haue thought it good for thy learning and warning to giue thee heere a taste of sixe of thē in this little Pamphlet following whereby thou maiest take a scantling of the residue and so be thereby the better awaked and more excited to beware of them all in time W.W. CHAP. I. Concerning Pride being the first cause of the vndutifulnesse of subiects THe most writers do agree and consent and the greatest and most reasons may be alleaged The cause of the fall of Angells that the first and chiefest cause of the fall and vnrecouerable ouerthrow of some of Gods most glorious angels wherby they lost their glorious state and so became terrible and most ougly deuils was pride whereby they being but creatures began to rebell and to exalt themselues against God their creator Now the subtill crafty cozening enuious deuill being become a mortall enemie to mans welfore and blessed state hauing experience in himselfe that pride was a chiefe cause of his owne fall he ceaseth not to vse the same as an engine or weapon for the ouerthrowing of mortall men in this world euen to blow them vp with pride as it were with Gun-power for as wee see it come to passe when the enemies lay siege to win or beate downe castels walles and the strongest holds amongst their batteries forces of shot and other stratagems and feats of warre they vse this also as their surest remedie and pollicie to vndermine them and blowe them vp with traines of Gun-powder Euen so likewise is it the deuise and pollicie of Satan among his other traines to attempt assault and blow vp men with pride as it were with Gun-powder Pride wherein it consisteth Now this pride consisteth in the great loue and liking of our owne selues of our owne excellencie worthinesse a disdainfull contempt and despising of others in comparison of our selues A fitte instrument is this then for Sathan to worke with in this case for as the wisedome of God doth teach by Salomon Prou. 13.10 Onely by pride doth man make contention which commeth to passe when as euery man contendeth to haue the preheminence and will not giue place vnto an other So that that man which hath his heart once insected and poysoned through pride he can in